Throughout this series of devotionals, we have examined God’s story in six acts: Beginnings, Revolt, People, Savior, Church, and Forever. We have said that Jesus is the common thread that ties these acts together. He is present in every story and over all creation (Colossians 1:15-20).
We’ve also asked: What does God’s story have to do with me? We have seen that your story, and everyone’s stories, connect with God’s by design.
In Act I — Beginnings, we saw how God’s words are never empty. We are challenged to use our words to create and bring life as his do.
In Act II — Revolt, we came face-to-face with the reality that we are all sinners. But God pursues sinners. He has set a plan in motion for our redemption.
In Act III — People, we saw that throughout history, God is an unchanging promise-keeper. He loves, frees, and brings justice to his people.
In Act IV — Savior, we were reminded that Jesus is fully God and fully human. He “gets us” and empathizes with our weaknesses.
In Act V — Church (present day), we learned that every follower of Jesus has been sent on a mission, like the disciples, to retell Jesus’s story.
Act VI is about the future. God revealed a vision of what is to come to his disciple, John, what we know as the book of Revelation.
It’s no secret that Revelation is challenging to interpret. Even the most noteworthy Bible scholars disagree on what the symbolism means. But as you consider today’s passage, remember this: in Revelation, Jesus is described as a warrior king who sets right all that has gone wrong and who keeps the promises of God (Revelation 19:11-21).
He brings justice. He puts an end to wickedness. He brings about the redemption of all things. He fully and finally establishes God’s kingdom on earth.
Though Revelation is a unique book in the Bible, what it reveals about Jesus is consistent with the rest of the story. The warrior king is also sacrificial, loving, and wise. Jesus is worthy of worship and trustworthy to reign. The forever that awaits you is saturated with the love of God.
Rejoice today! Someday, in his presence, you will experience the promises of Revelation 21:4. All the pain, tears, death, and mourning from your life will pass away. All things will be made new.
Reflection
What about today’s passage excites you the most?
What do you think of this ending to God’s story? Does it motivate or inspire you?
Prayer
Thank you, God, for the future! I worship you as a mighty, promise-keeping savior. Until the day comes when I enter Forever, I pray that your Spirit blesses me with strength to build your kingdom each day on earth. May my life point others to Forever with you. Amen.
Encounter the living Jesus in all of Scripturethrough The Jesus Bible — the Bible that lifts Jesus up as the lead story and encourages you to faithfully follow him as you participate in his story.Also available as part of Bible Gateway Plus!
I love the Psalms. I keep coming back to them. Some are continually stuck on repeat in my head and heart.
One reason I love the Psalms is because they are the most “human” part of the Bible. There is an earthiness to them that reminds us and helps us see that God cares about the entirety of the human experience. That includes those times when we wonder if God is listening. If he sees—or if he even cares. Those moments when we find ourselves asking, “God, where are you?”
Why Are We Afraid to Ask?
Psalm 10 opens with that very question. “Why do You stand afar off, O Lord? Why do You hide in times of trouble?” (Psalm 10:1 NKJV). This question is asked throughout the Bible, especially in the Old Testament. David asks it in Psalm 55. It comes up again in Psalms 44:24, 88:14, and 89:46. The prophet Habakkuk opens his writing the same way. Jeremiah does it too. God’s people ask this question frequently. So why don’t we? Because we’re afraid to ask it.
But why? What makes us afraid to ask a question that the Bible does? Whether it’s been explicitly taught or implicitly caught, some of us have absorbed the belief that to question God in anyway is the slippery slope to apostasy. That to ask is to doubt. When we believe that, any question, any uncertainty, can make us feel like our faith is in jeopardy.
But this isn’t what the Bible teaches or shows. Instead, it points us to a bigger and better reality. Because, while there is a kind of questioning that is rooted in unbelief, what we see modeled in Psalm 10 is not that. Were that the case, Abraham should have been killed on the spot for daring to ask, “Shall not the Judge of all the earth do right?” (Genesis 18:25) The same goes for the countless other times we see the same sort of questions and petitions raised throughout Scripture. The Psalms and prophetic writings point us to the truth that it is safe to ask. More than that, they encourage us to ask.
But why? Because to ask is itself an act of faith.
When Asking Is an Act of Faith
The Psalmist questions God because he is at the end of his rope. He knows what God has said about justice and mercy and compassion. He knows the commands of God, that he is to love the Lord with all of his heart and to love his neighbor as himself. But he looks around and sees something other than that.
“The wicked in his pride persecutes the poor…For the wicked boasts of his heart’s desire…The wicked in his proud countenance does not seek God; God is in none of his thoughts” (Psalm 10:2-4 NKJV).
Feeling disheartened and deflated in the face of prevailing evil makes sense, doesn’t it? It’s a natural response when we look around and not only see people doing evil but seeming to get away with it. Worse, because God seemed to be doing nothing, the wicked were emboldened. So how could he not ask, “Where are you?”
But here’s what makes the question an act of faith. Buried within it is the assumption that God is good. That he is just, and he cares about what is happening to the oppressed. And more than that, that he will act on their behalf. That’s what makes this question good and right and true. It is not rooted in unbelief. It is based in the Psalmist’s knowledge of God’s character, nature, and promises. God cares for the oppressed. He is a father to the fatherless. A friend to the helpless. He defends the defenseless.
So to ask God, “Where are you” like the Psalmist does, is to call upon God to act according to his nature. To do what is right because of who he is, and what he has promised.
When the World Is on Fire, Act in Faith
We are all going to experience times like the Psalmist described because we live in a world where it still happens. Where the wicked boast and brazenly defy God’s will, thinking that he does not care. That he will not act.
Maybe that’s where you’re at today. You’re struggling with the evils of this world, and you don’t know what to do. When that’s the case, the best thing any of us can do is to be honest. To turn to God and ask him, “Why do you stand far off—will you act?” Because we can be confident that he will act. We know the end of the story. We know that while evil might seem to prevail for a while, it will not be so forever. Jesus will put an end to it all. Justice will be served. The oppressed will be vindicated.
So do not be afraid. When the world is on fire, we need to act in faith. And sometimes, acting in faith means asking a question.
Note: An earlier version of this article first appeared on Aaron’s personal website. It has been edited for style and content by the author.
We may not know that we do, but we do. The hard-hearted sing about it. The secular cynical sing about it. The barely sober sing about it. We all sing about the millennium.
It might surprise you to know that when Isaac Watts wrote “Joy to the World,” he wasn’t writing a Christmas carol. He was reflecting on Psalm 98, a text that celebrates the upcoming thousand-year earthly reign of Jesus. During this golden age, Jesus will rule the world in truth and grace. He will make the nations prove the wonders of His love. He will make His blessings flow as far as the curse is found.
Isaac Watts was one of many students of Scripture who look forward to an era of unprecedented peace and prosperity: an age during which Jesus will reign from a physical throne in a geographical Jerusalem and, for an extended period, the world will rest.
Not all students of Scripture agree with Watts. There are many God- fearing, Christ-seeking, heaven-bound men and women who see the Bible’s references to the thousand-year reign as a symbol, a metaphor. The discussion is a rigorous one.
Three Essential Truths of Christian Eschatology
When it comes to eschatology — the study of the end times — most Christians agree on three essentials:
The visible return of Jesus Christ.
The bodily resurrection of the dead.
The final judgment of all people.
These fundamental truths form the foundation of the Christian hope regarding the end times. They comprise and create the common ground upon which we can serve together, enjoy fellowship, and worship Jesus.
While there is robust discussion regarding details of what’s about to happen, we cannot let different interpretations threaten our common bond. We can be decisive but never divisive.
Christ is coming. The dead will be living. And everything will be set right.
Amen!
Many Christians feel no need for further discussion. (In fact, just mention the topic of end times, and some run for the hills.) Others of us, however, are curious. We want to know what happens next. Foundational to this question is a more focused query: How are we to interpret the golden age described by the prophet John?
A Thousand Years: Three Interpretations of the Book of Revelation
Then I saw an angel coming down from heaven with the key to the bottomless pit and a heavy chain in his hand. He seized the dragon — that old serpent, who is the devil, Satan — and bound him in chains for a thousand years. The angel threw him into the bottomless pit, which he then shut and locked so Satan could not deceive the nations anymore until the thousand years were finished. Afterward he must be released for a little while.
Then I saw thrones, and the people sitting on them had been given the authority to judge. And I saw the souls of those who had been beheaded for their testimony about Jesus and for proclaiming the word of God. They had not worshiped the beast or his statue, nor accepted his mark on their foreheads or their hands. They all came to life again, and they reigned with Christ for a thousand years.
This is the first resurrection. (The rest of the dead did not come back to life until the thousand years had ended.) Blessed and holy are those who share in the first resurrection. For them the second death holds no power, but they will be priests of God and of Christ and will reign with him a thousand years. — Rev. 20:1–6 (NLT)
Students of the Bible interpret this text in different ways.
Some see it as figurative (nonliteral) language and believe we are in the millennium now. They believe the kingdom of God began with the first coming of Jesus and will be consummated by his second coming. This view has come to be called amillennialism.
Others believe the kingdom of God will gradually progress into a time of worldwide peace that will end with the second coming of Jesus. The reference to a thousand years is seen as symbolic, simply describing a long period of time. This view is often described as postmillennialism because it identifies Jesus’ second coming as occurring after (post) the millennium.
Still others interpret Revelation 20 as describing a literal thousand-year period in which Satan will be bound and Christ will be king. Most call this premillennialism because it refers to Jesus’ second coming occurring before (pre) the millennium.
What Difference Does It Make?
Does it matter what view a person takes? Regarding salvation, not one bit. We are saved by grace through faith in Jesus, not by cracking the code of millennialism.
Our answer does, however, shape the way we see end-time events.
Do you believe the millennium is symbolic, figurative language? Then your time line is simple. Christ will return in judgment. The saved will be saved. The lost souls will be condemned, and our eternal state will begin.
Do you hold to a more literal interpretation of Revelation 20? If so, then you likely anticipate other dramatic moments: A rapture of the church into the presence of Christ. A time of severe tribulation on the earth. The triumphant return of Jesus from heaven. A thousand-year reset of nature and humankind.
P.O.W.E.R.
So, will we experience a one-thousand-year reign with Jesus?
My answer is yes. Jesus will someday rule from the physical city of Jerusalem. The earth will be restored to its garden-of-Eden splendor, and we will walk on a perfect planet in perfected bodies. This interpretation is in line with the premillennial position.
What leads me to that conclusion? Interesting question. I never had a premillennial pastor or professor. The seminary I attended taught that the millennial kingdom is the current age. Yet as I studied Scripture for myself, a shift in my thinking took place. The reasons for that shift can be listed in an acrostic, P.O.W.E.R.
Promises Yet Unfulfilled
A millennial kingdom provides an opportunity for God’s covenants to be honored.
The earliest covenant is found in the earliest words God spoke about humankind. “Be fruitful and multiply; fill the earth and subdue it” (Gen. 1:28 NKJV). Adam and Eve were created to oversee creation, but humanity has fallen from its intended position.
Unfulfilled covenants remain between God and Israel (Gen. 12:1–3 and 15:18), too. God promised Israel a specific piece of land, which includes the modern-day nation of Israel plus parts of Egypt, Syria, Lebanon, and Iraq (Gen. 15:18–21).
God also made a specific covenant with David that one of David’s descendants would sit on David’s throne and reign over his kingdom forever (2 Sam. 7:12–16). This pledge was specifically applied to Jesus when he was born (Luke 1:32).
Jesus is certainly ruling from heaven in the current age. But the promise made to David requires that Jesus sit on David’s throne and rule over David’s kingdom, the nation of Israel.
Has God’s plan been changed? Will he forsake it? Amend his covenants? No. These unfulfilled covenants remain between God and humanity, and they will be realized.
We can add to this list a collection of prophecies that fit neither the present age nor our heavenly state. For example, Isaiah foresaw an era in which newborns won’t die and lifespans will stretch into centuries (Isa. 65:20), and when “the wolf and the lamb will live together; the leopard will lie down with the baby goat” (Isa. 11:6 NLT) — a time when “nations will rally to him” and “the Lord will reach out his hand a second time” (Isa. 11:11).
These prophecies are far different from the present age, but also an inaccurate description of our eternal state. Life spans are much longer, and people and animals coexist in peace — but people are still experiencing death, and some are still seeking salvation.
Apparently heaven’s itinerary includes a stage in history that is far greater than the status quo but far less than our final home. The millennium fits this description.
Overthrow of Satan
In John’s vision, “[The angel] seized the dragon — that old serpent, who is the devil, Satan — and bound him in chains for a thousand years. The angel threw him into the bottomless pit, which he then shut and locked so Satan could not deceive the nations anymore until the thousand years were finished” (Rev. 20:2–3 NLT).
Satan is a fallen, embittered, and evil angel. He wreaks havoc on earth and leaves devastation in his wake. Every war, worry, and weary soul can be blamed on him. Hence, to imagine Satan bound, locked away from humanity — what an appealing thought!
Has this incarceration occurred? Has Satan been removed from the earth and locked away?
As far as I can tell, he is still the “ruler of this world” (John 12:31; 14:30 NASB), “the god of this world” (2 Cor. 4:4 NASB), “the commander of the powers in the unseen world” (Eph. 2:2 NLT), and a “roaring lion, looking for someone to devour” (1 Peter 5:8 GNT). Satan’s incarceration is a yet-to-be event.
Word-for-Word Interpretation
I wrote this phrase on the page in my Bible that precedes the book of Revelation: “When the plain sense of Scripture makes common sense, we will seek no other sense.” I don’t know who first set forth that rule, but I like it. The plainest reading of Revelation 20 is a literal thousand-year reign. John mentions it six times in seven verses (Rev. 20:2-7).
Why not take John’s number literally?
The prophet Daniel would have. Toward the end of his life, Daniel offered a prayer that occupies half of the ninth chapter of his book and deserves a spot on the list of the great prayers of the Bible. Daniel called on God to forgive the Jewish people and return them to Jerusalem.
What prompted the prayer? He was reading the prophecy of Jeremiah, a prophet from the prior generation: “This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years” (Jer. 25:11 NIV).
This is a prophet reading a prophet, thereby teaching us how to read prophecy. At the time Daniel read Jeremiah’s prediction, sixty-seven years of captivity had passed. So with the seventy years coming to an end, he prayed for God to keep his promise.
Daniel didn’t assume seventy was a symbolic number. He didn’t define seventy as a metaphorical phrase for an undisclosed number of years. When he read the phrase “seventy years,” he assumed it meant seventy literal years.
For that reason, unless there is a clear reason to do otherwise, I lean literal.
Early Church Fathers
For the first three hundred years of church history, almost all its leaders were premillennial.1 Most significant among them was Papias (AD 60–130), the Bishop of Hierapolis, who was a disciple of none other than the apostle John. If a student of the author of Revelation ascribed to a literal understanding of the millennium in Revelation 20, that’s a compelling argument to do the same.
The list of early adherents to the literal reign of Christ also includes Irenaeus (c. 120–202) and Tertullian (160–230). Justin Martyr, who died in AD 165, wrote, “But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare.”2
The church fathers embraced the promise of an earthly reign of Jesus on earth. The evidence of history is compelling.
Resurrections in Revelation
Recall from the passage from Revelation above that John foresaw two resurrections: one for those who “had not worshiped the beast or his statue, nor accepted his mark on their foreheads or their hands” and one for the rest (Rev. 20:4–5 NLT).
John is referring to the tribulation — the seven years of trouble. The tribulation will be a season of struggle for all people, especially those who resist Satan. Only those who take his mark on their foreheads or hands will buy and sell (Rev. 13:16-18).
Multitudes will refuse to kneel before the devil’s goons. They will be killed for their beliefs and come to life again and reign with Christ for a thousand years. This is the first resurrection. John is careful to point out: “The rest of the dead did not come back to life until the thousand years had ended” (v. 5).
Two resurrections: one for the redeemed and one for the rebels. One at the beginning of the millennium, one at the end. If there is no millennium, how can there be two resurrections?
A Glorious Day
Just moments prior to his ascension into heaven, the followers of Christ inquired, “Lord, will You at this time restore the kingdom to Israel?” (Acts 1:6 NKJV).
Many scholars give the apostles a bad rap for this inquiry. They accuse them of misinterpretation, thinking they had one thing in mind when they talked about the “kingdom” — specifically, a literal kingdom headquartered in Israel in which Christ would reign as King — while Jesus was only interested in something more symbolic. If that’s the case, we would expect Jesus to correct them and adjust their thinking.
We listen for the Master’s kind rebuke, but it doesn’t come. He simply explains: “It is not for you to know times or seasons” (Acts 1:7 NKJV).
Christ didn’t challenge or correct their kingdom conception. Why? Could it be the apostles were correct? That Jesus will establish a kingdom on earth?
Scripture is not shy about this promise. Examine the itinerary of your journey home, and you will find ten centuries reserved by God for him to do what he promised to do — establish Eden. Place your ear upon the pages of your Bible and you will hear the hoofbeats of a coming king.
I do.
Promises yet unfulfilled, Overthrow of Satan, Word-for-word interpretation, Early church fathers, and Resurrections in Revelation
convince me that Christ will reign on the earth in P.O.W.E.R.
A glorious day awaits God’s children. It seems to include an interlude of earthly abundance. It most certainly includes an eternity of joy in God’s presence. Your longings for a world made right will become a reality. Our Father has a plan, and he holds us in his hand.
Are we living in the end times? If so, what does that mean for you?
In contrast to the confusion and anxiety that often comes with this topic, Max Lucado believes God wants us to be prepared, not scared; informed, not intimidated. He writes: “The future is not frightening if you know the future. And you can know the future when you know who holds it.”
What Happens Next is an optimistic, accessible, and nonsensational guide to what the Bible says about heaven’s time line that will empower you to face the future with faith.
In Max’s signature encouraging style, he reminds us, “It’s all about hope. It’s all about him.”
What Happens Nextis published by HarperCollins Christian Publishing, Inc., the parent company of Bible Gateway.
Footnotes
Mark Hitchcock, The End: Everything You’ll Want to Know About the Apocalypse (Carol Stream, IL: Tyndale Momentum, 2018), 412. Philip Schaff, History of the Christian Church, vol. II (Grand Rapids, MI: Eerdmans, 1910, rep. 1995), 614. ↩︎
Justin Martyr, “The Dialogue with Trypho” (chapter LXXX, para. 239), in Ante-Nicene Fathers: The Writings of the Fathers down to A.D. 325, Vol. 1: The Apostolic Fathers, Justin Martyr, Irenaeus, eds. Alexander Roberts and James Donaldson. ↩︎
Welcome back to Bible Gateway’s weekly Look at the Book series of short blog posts and infographics introducing you to the books of the Bible. The books of Chronicles (originally one work) cover the same period as the books of Samuel and Kings, with 1 Chronicles recapping the reigns of Saul, David, and Solomon.
(If you want a deeper dive into this fascinating time period, take a look at our complete guide and chart for every king and prophet in the books of Kings and Chronicles.)
Scroll to the bottom if you’d prefer to see (and save) this article as an infographic. You’ll also find a handy 30-day reading guide. Or, for a challenge, you can do it in one week using the 7-day reading guide below.
Summary
Written for the exiles who had returned to rebuild Jerusalem under Ezra and Nehemiah. Traces the genealogy and interpreted the history of God’s people.
Category: History
Theme: Covenant
Timeline: Begins with genealogies going back to Adam, but mostly covers the period of roughly 1025-997 BC
Written: Written around 450-400 BC, traditionally ascribed to Ezra
Key Verse
“Look to the Lord and his strength; seek his face always.” — 1 Chronicles 16:11 (NIV)
Back to Basics
The writer of Chronicles intended to remind the Jews of God’s promises and intentions about:
Written to remind the returned exiles of their spiritual heritage during the difficult times they faced, and to encourage them to be faithful to God.
Access the rest of the series. Browse Bible studies for each book of the Bible. Or right-click on the infographic below to download and save the image for your reference.
Standup comics often use something called a callback. A callback is a joke made near the end of a set that references a joke made earlier. It’s effective because it requires no setup. The comic can simply say one phrase, and the house will erupt with laughter.
It’s like having an inside joke with a friend. All it takes is one reference, and you’re transported back to an earlier time, both of you seeing a dotted line connecting what happened in the past to what is happening in the present.
Callbacks are not limited to comedy. Other storytellers use them, too.
Verse twenty-two is a callback in God’s story. It says that Jesus breathed on his disciples, granting them his presence through the Spirit and his authority to forgive sins.
This moment in Act V (late in God’s story) calls us back to the beginning of Act I, when God breathed life into Adam (Genesis 2:7). The writer, John, is drawing a dotted line for us. It’s like he is saying, “Remember how God created life with his breath? Jesus will create new life through his church.”
Act V in God’s story is called Church because it is about how Jesus’s story is on display to the world through his followers. God likes to work through imperfect, often broken, sinful, people.
Think of the people we’ve read about in this series: Adam and Eve, Abram, Moses, David, Isaiah, Paul — each one had their own weaknesses and sins, yet God used them to tell his story.
In Act V, You Are the Main Character
As a follower of Jesus, Act V is about you. You are part of the church, the next imperfect person that God has sent to retell Jesus’s story.
This isn’t always easy. Sharing faith feels vulnerable. You open yourself to criticism, or you wonder if the person you’re talking to will think you’re crazy. The world can be a cynical place. No one wants to get stung.
When you feel this way, try a callback. Connect something in your life today with what God has done for you in the past. You may not have answers to tough theological questions, and you may not be able to quote many Bible verses, but no one is asking you to.
All you have to do is talk about how Jesus has made a difference in your life. You can share your own story. No one knows it better than you.
Reflection
How do you feel when you talk to others about your faith? Pray about those feelings now. Name them and bring them to God.
How does your understanding of God change or grow when you consider that, with all his power, he chooses imperfect people to tell his story?
How has your relationship with Jesus positively affected your life? Is the answer something you could share with another person?
Prayer
Dear God, you are powerful and wise. From the beginning of your story, you’ve shared your love through imperfect people. Will you use me, too? Amen.
Encounter the living Jesus in all of Scripturethrough The Jesus Bible — the Bible that lifts Jesus up as the lead story and encourages you to faithfully follow him as you participate in his story.Also available as part of Bible Gateway Plus!
No servant of God in the Bible had more to complain about than Abraham. He was promised the land of Canaan for an inheritance, but when he went out he “did not know where he was going” (Heb. 11:8). Not only that, when Abraham came into the promised land God “didn’t give him an inheritance in it—not even a foot of ground” (Acts 7:5). Figure that out! John Calvin observed that Abraham must surely have felt deceived or betrayed. In a word: Abraham, more than any character in Holy Scripture, must head the list of those who felt that God made no sense!
Yet more difficulties followed. When Abraham was about eighty-five and his wife Sarah was seventy-five, God promised him a son from his own body. Since Sarah was now barren, this surely made no sense! But Abraham believed God’s promise and his faith was counted for righteousness (Gen. 15:6), this being Paul’s chief illustration for the teaching of justification by faith alone.
But there is still more to tell! When Sarah didn’t get pregnant, she persuaded Abraham to make good God’s promise by sleeping with her servant Hagar (Gen. 16). Abraham, therefore, assumed that when Hagar conceived and had the male child Ishmael, this must have been what God had in mind all along. Wrong! God revealed to Abraham and Sarah that she would conceive after all—that Isaac was coming and that Isaac, not Ishmael, was the child of promise. Can you blame Abraham for being confused?
The Promise and the Oath
I had a vivid supernatural experience on October 31, 1955. What I saw was more real to me than anything I ever saw with my physical eyes or heard with my physical ears. I was driving on old U.S. 41 in Tennessee between Monteagle and Nashville. Suddenly, Jesus appeared before me, praying for me. I felt overwhelmed. I was fascinated that he was positioned at the right hand of the Father. I could not tell what Jesus was saying, but never in my lifetime—before or since—had I felt so loved. I wept and watched. I do not know how I drove for the next eighty miles.
Over an hour later, as I passed through Smyrna, I distinctly heard Jesus say to the Father, “He wants it.” I heard the Father reply, “He can have it.” At that precise moment I felt a warmth in my chest and a peace and joy in my heart that surpassed anything I have ever—ever— felt. I saw the physical face of Jesus for about a minute. Then it diminished. I had no idea at that time what had happened to me. It all made no sense.
What I do know is that my theology underwent a major surgery—I would call it a personal paradigm shift. By sundown that very day, I had learned two indisputable things from this experience: (1) I was eternally and unconditionally saved (which went completely against everything I had been taught); and (2) I was sovereignly chosen (which I had known nothing about). For days I wondered (I am almost ashamed to say) if I was the only person to have this kind of experience. Had I come to believe something new?
My memory and details of that experience are as real today as if it had happened yesterday. This vision is more real than the Nashville skyline Louise and I see from our condo every day. Ironically, we now live on U.S. 41 in Nashville, overlooking Nissan Stadium, where the Titans play. But it took a long time—years— before I could say what Jesus’s words “He wants it . . . he can have it” meant. I now know that “it” is the oath as described in Hebrews 6:16–17, where the writer says that the “oath ends every dispute.” Hebrews 6:18 also refers to “two unchangeable things,” i.e., the promise and the oath. Finally, the author calls “it” the “rest” in Hebrews 4:1 and 4:10.
The “oath” is called by other names in the Bible: “the rest,” “inheritance,” and “full assurance.” The Westminster Confession also refers to “infallible assurance” not belonging to the “essence of faith.” I take this to mean that you can be a good Christian without experiencing unbroken assurance. This type of assurance comes pretty close—I think—as a fulfilling reward to those who don’t give up even during a season in which God seems to make no sense. It is a reward worth waiting for.
Abraham’s Finest Hour
Let’s get back to Abraham and his greatest challenge.
“Take your son, your only son Isaac, whom you love, go to the land of Moriah, and offer him there as a burnt offering on one of the mountains I will tell you about.” (Gen. 22:2)
I find it impossible to put myself in Abraham’s shoes in this moment. How did Abraham’s trust in God—what did he see or feel?—give him the willingness to sacrifice Isaac? Abraham’s actions recorded for us in Scripture have been questioned and commented on for ages. We only know that he did what God told him to do.
Risking everything that was promised to him, Abraham could not have known what would follow. Nobody was there to witness his actions—God alone was his witness.
Nevertheless, Abraham obeyed. And that was his finest hour.
What followed Abraham’s finest hour was a big deal. The writer of Hebrews wants us to know just how big a deal it was for God to swear an oath to Abraham. Whereas one swears an oath by something “greater”—whether it be by the Holy Bible or something that seems sacred (one may say, “I swear by my mother’s grave”)—God could not find anything greater. Therefore, he swore “by himself” (Heb. 6:13):
I will indeed bless you and make your offspring as numerous as the stars of the sky and the sand on the seashore. Your offspring will possess the city gates of their enemies. And all the nations of the earth will be blessed by your offspring because you have obeyed my command. (Gen. 22:17–18)
The letter to the Hebrews refers to Abraham having experienced God’s oath. The oath came to him after he became utterly willing—indeed, he was in the process of sacrificing Isaac as a burnt offering. Receiving God’s oath was Abraham’s reward for his obedience.
God’s Promises Are Worth Trusting
The moment when God swore an oath to Abraham was ten thousand times more powerful to Abraham than my experience on U.S. 41 was to myself. Furthermore, Abraham was over one hundred years old, but I was only nineteen—which I find embarrassing to say (if I am totally honest). Why did God give me this vision? I honestly do not know. But I do know one thing for sure: I had done nothing before, nor have I done anything ever since to deserve this blessing. At the same time, the experience of God swearing an oath is promised to ALL believers, and this blessing has happened to millions all over the world.
Abraham would never ever doubt God’s promise again. Had he doubted God’s word before the oath came? Possibly. From Genesis 12 through Genesis 21, God spoke at different times to Abraham—again and again. But he only spoke by promise—promise after promise. Finally, for the first time in Abraham’s life, God swore an oath to him. What does this mean? Answer: the oath ends all dispute. An oath is more convincing than a promise. Whereas both a promise from God and an oath from God are equally true, the oath removes all doubt. After God swore an oath to Abraham, you could say that he was “set.” Never again would Abraham need more convincing—the oath did it. Nothing, indeed, tops experience over argument. It is like seeing the Swiss Alps rather than viewing pictures of them.
Times will come in your life when God doesn’t make sense. You probably already have had some of those experiences. But I want to encourage you that in those times you can believe God even more. Let Abraham be our guide into believing that God’s promises are worth trusting even in the midst of confusing times.
In today’s world, it’s easy to fall prey to the approval addiction—seeking the praise of others instead of focusing on pleasing God. In Their Finest Hour, best-selling author R.T. Kendall highlights 30 Bible characters who put their trust in God despite their moments of self-effacing vulnerability. Through these stories, we can learn valuable lessons about faith and trusting God even when it isn’t popular or easy to do so.
You’ll learn the importance of sticking to your convictions, letting God be in control, and trusting His plan for your life through stories of biblical figures, including:
Leah, who experienced delayed significance.
Rahab, who saw a better future with God’s people.
Habakkuk, who was willing to wait on the Lord.
Their Finest Hour is for ordinary Christians looking to deepen their faith, their understanding of the Bible, and their relationship with God. Relatable stories and personal anecdotes make this book an invaluable resource for pastors, teachers, small groups, and believers seeking inspiration and guidance in their spiritual journey.
An enlightening and engaging exploration of moments when ordinary people achieved greatness in the eyes of God, Their Finest Hour will inspire you to seek the true honor that comes from God alone.
Your source for all the latest Bible-related and Bible-adjacent news from the month of July 2024 — from archaeological discoveries and academic research to cultural events and conversations, developments in the global church, and more.
Week of August 25
August 31 — What if Goliath was the good guy? That’s the question that inspired famous mystery writer Lee Child to write the Jack Reacher books, which have sold over 100 million copies and have been turned into a hit Amazon Prime TV series. Child told the BBC that he became obsessed with the story when he encountered it in a Ladybird Books Bible story when he was four years old: “I don’t like the underdog apparently.” (Christian Today, from BBC Sounds)
August 29 — The Israel Antiquities Authority revealed the discovery of a unique black stone seal dating from the First Temple period in Jerusalem (2,700 years ago). It contains an inscription in paleo-Hebrew bearing the name “Yeho’ezer son of Hosh’ayhu,” along with a winged Assyrian “genie” wearing local clothing. The find provides insight into Judah’s cultural influences during the Assyrian Empire’s reign and its impact on local literacy and artistry. (Haaretz)
August 29 — The second season of Amazon’s “Rings of Power” series is out, and Christian reviewers have a lot to say about it. Critics agree the show improves on Season 1 while retaining some of its flaws, saying it’s (over)stuffed with great characters (especially villains), gorgeous visuals, and CGI action — but most importantly, it stays true to Tolkien’s moral clarity (despite some liberties with his mythology), which is refreshing in our age of darker, more cynical fantasy storytelling. (Multiple sources)
August 28 — After seven years’ imprisonment by Al Qaeda in the Sahara desert, 88-year-old Australian doctor Ken Elliott has returned home, safe and healthy. Elliott, who with his wife had run a hospital in Burkina Faso for 44 years before being kidnapped in 2016, never considered “even pretending to convert” to Islam to save himself. Asked if he ever felt God had abandoned him during the ordeal, he replied, “Never. No. He was always there.” (ABC News)
August 28 — On the 80th anniversary of the bombing of Nagasaki, Japan by the U.S. in WWII, the city’s Urakami Cathedral will ring its bells for the first time in nearly a century. The cathedral was destroyed in the bombing, but one of its bells survived, and with the help of American Catholics (including the son of one of the bomb’s designers) its other bell has now been restored as well, returning the cathedral to its full former glory. (Aleteia)
August 28 — Recent archaeological discoveries suggest that King Hezekiah’s decommissioning of worship sites such as Lachish, Beersheba, and Arad in 2 Kings 18:4 may have been due to economic constraints rather than religious reform. The biblical authors in the time of Josiah’s more comprehensive reforms may then have reinterpreted these events to portray Hezekiah in a positive light. (The Torah)
August 27 — Better late than never: The 95-year-old Catholic bishop of Tianjin, China has received official recognition from the Chinese government to preside over the region. Bishop Melchior Shi Hongzhen was ordained priest in 1954 and later placed under house arrest for refusing to join China’s state-sanctioned church, but recent Vatican outreach to the country has helped thaw tensions. (Catholic News Agency)
August 26 — Strange bedfellows? Hoping to engage visitors who may not typically be interested in Christianity, the Salvation Army has transformed Strawberry Field, a Liverpool orphanage (closed in 2005) that inspired the Beatles’ song “Strawberry Fields Forever,” into a faith-based tourist attraction. The site now features a prayer space, café, an exhibition about John Lennon and the Beatles, and a training project for special-needs youth. (Religion News Service)
Week of August 18
August 24 — After 13 years of work, the Colombian Bible Society revealed its first complete translation of the Bible into an indigenous language. Wayuunaiki is a language spoken by the two largest indigenous ethnic groups in Colombia, together comprising 32% of the indigenous population. The organization has distributed 1,600 copies free to the Wayú people, and hopes to provide at least 10,000 by the end of the year. (Christian Today)
August 23 — Compared to other U.S. religious congregations, Orthodox churches were less likely to close or offer online worship during the COVID-19 pandemic. The upshot is a “mixed bag”: while Orthodox churches were on average faster to recover their attendance, they have also seen a much steeper drop in volunteer participation. (Religion News Service)
August 23 — Ever wonder what Jesus (or his disciples) might have thrown away? Excavations of drainage channels in Jerusalem have revealed a trove of items discarded in the decades leading up to the Second Temple’s destruction in 70 AD. Recovered items include everything from ceramic oil lamps, pots, and dishes to grape seeds, fish bones, and eggshells — which cast light on ancient Israelite dietary habits. (Biblical Archaeology Society)
August 22 — Barna Group’s latest report on “Engaging the Spiritually Open” reveals a surprising trend in the faith stories of “open” non-Christians: the experience of shame and judgment. Open Christians, on the other hand, tend to focus on how they were taught to connect with God with treat people with kindness. Barna suggests that Christians reaching out to non-Christians help provide resources to overcome past trauma. (Barna Group)
August 22 — Two English churches are finally reopening after the pandemic — no, not that one. The churches of Dode and St Benedict’s at Paddlesworth closed over 650 years ago when the Black Death decimated the population of Dode. But after 35 years of painstaking restoration, the ancient buildings are once again open for visiting and reflection (though no worship services are currently planned). (Christian Today)
August 21 — A new scientific study suggests that the Shroud of Turin could in fact date from the time of Jesus (or shortly after). Discovered in France in the 14th century and long believed to have been Christ’s burial shroud, the cloth was determined by scientists in the 1980s to be less than 1,000 years old. Now, however, the debate over its dating has reignited thanks to this new analysis. (RELEVANT, from Heritage)
August 21 — Nearly 100 organizations have banded together to bring the Bible to Deaf people in 300 sign languages around the globe. The partnership is addressing the gap in availability of Bible stories for Deaf peoples, many of whom cannot read or write in their local language. So far, 189 Bible stories have been rendered into 20 sign languages on the Deaf Pathway Bible App, with many more to come. (Religion Unplugged, via Baptist Press)
August 19 — Immigrants (those who move from one country to another) are much more likely to be religious — and especially Christian — than the overall population, according to Pew Research. Christians make up about 30% of the world’s population, but 47% of migrants Christian. The United States of America is by far the most popular country for Christian migrants. (Religion News Service)
August 19 — A recent Gallup survey found that 37% of Americans believe God created human beings in more or less their present state within the past 10,000 years; 34% believe people evolved with God’s guidance over millions of years; and 24% believe that people evolved naturally, with no divine involvement. The beliefs are influenced by factors such as church attendance, religious affiliation, politics, and education level. (Religion Unplugged, from Gallup)
Week of August 11
August 17 — A team of YouTubers has finished a two-year project to put together “the most detailed and authentic 3D model” of Herod’s temple in Jerusalem ever created. You can take a humbling walkthrough via their channel. (Messages of Christ, via BiblePlaces Blog)
August 17 — A massive, decade-and-a-half-long survey of 102 countries found that religion is very important in the lives of Sub-Saharan Africa and Latin America, with 82% of people praying daily in countries like Guatemala and Paraguay. Europe was by far the lowest, while North America hovered somewhere in between, and south and southeast Asia varied dramatically between different countries. (Christian Today, from Pew Research)
August 16 — The oldest house church ever discovered may in fact be the earliest church ever discovered. Discovered in the early 1930s, the house church of Dura-Europos in Syria is the only known structure used for Christian worship before Constantine legalized the religion. Recent research suggests that, while it began life as a house of residence, it was formally renovated and converted to a house of worship. (Biblical Archaeology Society)
August 16 —A report by New Zealand’s Royal Commission of Inquiry revealed that as many as 1 in 3 residents were “exposed to pervasive abuse and neglect” in state and faith-based care across the country between 1950 and 1999. Some churches implicated in the report have acknowledged and apologized for the harm caused, but victims are calling on the remaining institutions to repent. (Christianity Today)
August 16 — A memorial is being built in Japan’s remote Tsuwano village to the 37 martyrs and other “hidden Christians” who were forcibly moved there in 1868. The hidden Christians were a group of faithful who managed to survive and persist in their faith for 250 years without Bibles, priests, or churches, while Japan was closed off from the rest of the world. (Religion Unplugged)
August 15 — Release International, a ministry supporting persecuted Christians worldwide, has warned of increasing imprisonment, torture, and murder of Christian groups in Russia and Russian-occupied Ukraine. The crackdowns are “reminiscent of Soviet-era repression” and have especially targeted Ukrainian Orthodox, Roman Catholic, and Baptist churches, as well as other Protestants and evangelicals. (Christian Today)
August 15 — Kenya is hoping to curb church abuse by unqualified charismatic leaders with a new bill expanding government oversight of religious institutions. While initially controversial, support has grown following the death of 400 people — nearly half of them minors — who starved themselves in the forest to get to heaven at the urging of a popular pastor. (Christianity Today)
August 14 — A Wisconsin chapter of Catholic Charities was prevented them from joining the state’s unemployment compensation program after the Wisconsin Supreme Court determined that “lending aid to the poor is not counted as ‘typical’ religious activity.” Catholic Charities is appealing the “absurd conclusion,” arguing that Catholic social teaching urges care for all those in need. (Aleteia)
August 14 — A new book assesses the relationship between comic books and Christianity, and how the two have interpreted — and misinterpreted — each other over the years. Christianity and Comics presents a cautionary tale of “ways Christians have engaged poorly with comics and the consequences of sharing sloppy theology.” (The Gospel Coalition)
August 14 — A small but growing movement within global Christianity is insisting that believers should follow the Torah (the law of the Old Testament) in addition to following Jesus. Proponents of the highly controversial movement have yet to settle on a denominational name — some going by Hebrew Roots, others by Pronomian Christian, etc. — but they affirm that they are distinct from Messianic Judaism. (Christian Century)
August 13 — Sutherland Springs Baptist Church in Texas moved ahead with demolishing the sanctuary where in 2017 a gunman killed 25 parishioners and injured dozens more. The congregation transferred to another building in 2019 and established a memorial garden for the victims. The decision to demolish was a challenging and contentious one, but the church hopes it will allow them to move forward with their ministries. (Baptist Press)
August 13 — An ancient set of bones discovered nearly 70 years ago beneath the floor of Spain’s Santiago de Compostela cathedral have been conclusively identified as Bishop Teodomiro of Iria Flavia. Teodomiro is believed to have found the remains of St. James the apostle in an abandoned cemetery, thus establishing the famous Camino de Santiago pilgrimage route. (The Guardian)
August 12 — Nicaraguan dictator Daniel Ortega is ramping up his persecution of Catholic clergy and laity. Just three days after exiling seven priests, Nicaraguan police have now arrested two more priests as well as two women who worked for the diocese of Matagalpa. The whereabouts of all four victims is unknown. (Catholic News Agency)
Week of August 4
August 10 — Fifty Christians were massacred in southern Nigeria over a land dispute between the Christian villagers and local herdsman militias. This tragedy marks only the latest in the country, which is one of the most dangerous for Christians worldwide, having seen thousands of faith-based killings in the past few years alone. (Christian Today)
August 9 — While much attention was generated by the controversial opening ceremony, the Paris Olympics have also had many inspiring moments for Christians worldwide — from an amazing mid-air picture of Brazilian surfer Gabriel Medina pointing to heaven to the Fijian team’s daily morning hymns (and many more!). (Aleteia)
August 9 — The Anglican Church in North America (ACNA) has adopted new denominational rules for reporting misconduct among clergy and other faith leaders, in the wake of multiple convictions and allegations. ACNA members have praised the changes as a step in the right direction, but urge further transparency between clergy and laity to keep everyone aligned and empowered. (Religion News Service)
August 8 — Lutheran and Orthodox leaders have agreed to bury the hatchet on the “Filioque” clause in the Nicene Creed. The Lutheran World Federation has agreed to revert to the Greek creed after the Latin addition sparked the Great Schism between eastern and western churches nearly 1000 years ago. (Christian Today)
August 7 — Making space for God: Astronauts on the International Space Station (and their families) say their faith — and faith communities — help sustain them while in orbit and during the challenges and anxieties of takeoffs and landings. “God uses all of us in pretty neat ways,” said one of them. (Religion News Service, from AP)
August 6 — The Episcopal Church is rolling out a specialized AI chatbot in an effort to better address the spiritual needs of young people. Dubbed Cathy, the digital assistant is “not a substitute for a priest” but is designed to guide people searching for answers to life’s biggest questions to the appropriate resources. (Religion News Service)
August 5 — The largest quarry ever discovered from the Second Temple period (586 BC to 70 AD) is slowly being unearthed in Jerusalem. About an acre has so far been recovered, consisting of massive stones (32 cubic feet and weighing two and half tons) that would have been used in royal projects such as the Temple, Temple Mount, and Third Wall. (Biblical Archaeology Society)
August 4 — Measuring happiness in the UK, mending polarization in the US, combating charismatic swindlers in Africa, bringing the Bible to Indigenous languages, and gearing up for war with Orthodox monks: catch up on all of last month’s biggest and strangest Bible and church news stories.
Welcome back to Bible Gateway’s weekly Look at the Book series of short blog posts and infographics introducing you to the books of the Bible. The book of 2 Kings picks up right where 1 Kings left off, with the kings of Israel and Judah descending ever deeper into folly despite the warnings of prophets such as Elijah and Elisha.
(If you want a deeper dive into this fascinating time period, take a look at our complete guide and chart for every king and prophet in the books of 1 & 2 Kings.)
Scroll to the bottom if you’d prefer to see (and save) this article as an infographic. You’ll also find a handy 30-day reading guide. Or, for a challenge, you can do it in one week using the 7-day reading guide below.
Summary
Continues the story of the two kingdoms (it was originally one literary work, just like 1-2 Samuel and 1-2 Chronicles). The prophets Elijah and Elisha try to guide the people back toward God. It ends with the destruction of Jerusalem, which is the climax of the Old Testament’s plot.
Category: History
Theme: Decline
Timeline: About 870-586 BC
Written: Likely written around 561-538 BC by an unknown author
Key Verse
“The Israelites persisted in all the sins of Jeroboam and did not turn away from them.” — 2 Kings 17:22 (NIV)
A Shame of Thrones
Israel had 19 kings, all who “did evil in the eyes of the Lord” until exiled to Assyria because of their sin. Judah had 20 kings, only 8 of which “did what was right in the sight of the Lord.”
Even though the kings of the Davidic line proved themselves to be disobedient to the Lord, He did not bring David’s family to an end as He did the families of Jeroboam I, Omri, and Jehu in Israel.
Access the rest of the series. Browse Bible studies for each book of the Bible. Or right-click on the infographic below to download and save the image for your reference.
The King James Version of the Bible, or KJV, originally released in 1611, is one of the bestselling and most popular Bible translations of all time. Though the KJV is not, of course, the original Bible (which was not written in English) — nor was it the first English translation — its influence on the language, literature, government, law, culture, and morality of the English-speaking world is immense and unrivaled by any other work or author (sorry, Mr. Shakespeare).
But how did it come to be? Why is it named after King James (and who was King James)? What are some of the ways it influenced our culture? And what is its legacy today?
This post will answer all these questions about the KJV, from its origins in the English Reformation to its complex, enduring legacy and the effect it has had not only on other Bible translations but on our language and culture as a whole.
Origins of the KJV
The King James Bible had its origins in the English Reformation and the related demand for vernacular Bibles among Protestants.
Beginnings of the Reformation
The Reformation began in the early 16th century, as calls for reform within the Catholic Church gained momentum. When German priest Martin Luther posted his 95 Theses in 1517, it set off a long-building tinderbox and began the Protestant Reformation.
Among Martin Luther’s (and, later, John Calvin’s) reforms was the insistence on sola scriptura: the idea that scripture along was sufficient for understanding Christian faith, and everyone should be able to read it in their own language.
Before the Reformation, all church services were held in Latin by Catholic priests — and most common folk had no idea what they were saying. Now, everyone wanted the Word. And with the advent of the printing press around the same time, they could get it.
The Reformation in England
Unlike the theological disagreements of Germany and France, England’s own reformation was marked by King Henry VIII’s break from the Roman Catholic Church in 1534. His desire to annul his marriage to Catherine of Aragon without papal approval led to the establishment of the Church of England. This move allowed for greater religious autonomy and set the stage for future English Bible translations.
Just as on the European continent, the formation of the Church of England sparked increasing demand for English translations of the Bible. People wanted to read and understand the scriptures in their native tongue. This led to the production of various English translations.
The First English Bibles
The first English Bible actually arrived more than 200 years before the KJV, but it didn’t catch on because, well, it was declared heretical by the church authorities. Once the Reformation had kicked off, though, it became much easier to take such efforts on. But because the Reformation very quickly devolved into many different competing sects, even then it wasn’t without risks.
Here are the first English Bibles, which the King James Version drew on for inspiration:
Wycliffe’s Bible: The first complete translation of the entire Bible into English was by John Wycliffe and his followers in the late 1300s. It was based on the Vulgate (since the original Hebrew and Greek texts remained unavailable in the West). Because it had to be hand-copied and distributed, it didn’t reach a wide audience, but it was still enough to earn Wycliffe a condemnation for heresy 30 years after his death.
Tyndale’s New Testament: William Tyndale’s translation of the New Testament, published in 1526, was the first English version to be distributed using the new printing press. Tyndale’s work was groundbreaking for its use of the original Greek texts and for his commitment to making the Bible understandable for commoners, or those who spoke “the ploughman’s terms.” Unfortunately, it also led to his martyrdom in 1536.
The Geneva Bible: Published in 1560 by English refugees in Geneva, Switzerland, this was the first English Bible to include both verse numbers and extensive commentary. Its readability and comprehensive annotations made it the Bible of choice for English-speaking Protestants in the 16th and 17th centuries — including the Mayflower pilgrims in America.
Who Was King James?
King James I of England ascended to the throne in 1603, ruling over the entirety of the British Isles. At the time he took the throne, the kingdom was bitterly divided between the ruling Church of England, the Catholic loyalists on one side, and Puritans trying to remove all trace of Catholicism on the other.
Amid this tension, the new King James sought to establish a translation of the Bible that would be free from contentious theological notes and could appeal to all English speakers. In 1604, he convened the Hampton Court Conference to address issues within the Church of England. It was here that the idea for a new Bible translation was proposed.
Translating the KJV
The process of translating the King James Bible from its original language took over 50 scholars seven years to complete. Beginning soon after King James’ request, it was finally completed and published in 1611.
The Translation Process
King James assembled a team of scholars — each an expert in Hebrew, Greek, or Latin — drawn from the Church of England and other Protestant denominations, in an effort to include a broad representation of theological perspectives.
The scholars were divided into six “companies,” each assigned a specific portion of the Bible. Two companies worked on the Old Testament, two on the New Testament, and two on the Apocrypha. Each company meticulously translated their assigned texts, cross-referencing previous translations and original manuscripts to ensure accuracy.
Then, after initial translations were completed, the companies gathered to review each other’s work. This collaborative (though not always cooperative) process included discussions, revisions, and consensus-building to finally produce a cohesive and satisfactory translation.
Influences and Sources
The translation of the KJV was influenced by previous English translations, including Tyndale’s New Testament (1526), the Coverdale Bible (1535), and the Geneva Bible (1560). The KJV scholars consulted each of these earlier translations to inform their word choices based as much as possible on both historical accuracy and denominational consensus.
The scholars also had access to original manuscripts in Hebrew and Greek, including the Masoretic Text for the Old Testament and the Textus Receptus for the New Testament, in addition to the Latin Vulgate translation. This allowed them to ensure fidelity to the original languages, avoiding some of the Vulgate’s idiosyncrasies, while also honoring its respected tradition.
Translation Philosophy
The KJV translators employed a method now known as formal equivalence, aiming to match the original languages’ words and syntax as closely as possible.
At the same time, the translators were aware of the importance of creating a text that could be used effectively in formal worship — hence its famously “majestic” style. They deliberately chose to employ some words and phrases that were already falling out of fashion, such as using informal pronouns (thou/thy) in addition to the formal you/your, in order to create a more traditional, poetic feel for listeners in church.
At the same time, they wanted to ensure common attendees could understand it; that, after all, was ultimately the point of a vernacular translation in the first place.
Cultural Impact and Legacy of the KJV
It’s hard to overstate the effect that the King James Bible has had on English — and therefore American, Australian, and worldwide — culture. Besides inspiring countless works of literature, defining how we think of religious language, and inspiring religious and secular reformers and politicians for centuries, it also introduced dozens of terms and phrases that have become so commonplace we’ve forgotten their origin.
So it may surprise you to learn that its popularity was slow to arrive.
Initial Reception of the KJV
Upon the king’s approval in 1611 and subsequent mass printing, the KJV was authorized for use in public worship in the Church of England. (That’s where it gets its other name as the “Authorized Version.”)
But it took at least 20 years to be adopted by the church in Scotland, and longer still for Puritans, who were naturally skeptical of the not-always-kind English government’s involvement. These groups mostly continued to use the Geneva Bible.
By the end of the century, though, the wide availability of the KJV and regular liturgical use of the KJV had enabled it to settle itself into the hearts, minds, and daily lives of the English populace. (It also didn’t hurt that the English crown had resumed persecution of the Puritans, making the Geneva Bible politically suspicious.) Even Catholics had begun to adopt it (outside of the Latin Mass).
Influence on English Language and Literature
Once it had caught on, the KJV became almost the exclusive English Bible for the entire English-speaking world — from the British Isles to America and Canada to Australia, New Zealand, and South Africa. And it remained so until the Revised Version (and American Standard Version) kicked off an explosive new era of Bible translation at the turn of the 20th century.
The dialect, phrases, and idioms of the King James Bible have infused and defined our speech to the extent that it’s impossible to separate the KJV from the evolution of the English language. Dozens of terms and phrases that we still use daily, often with no idea of their origin, are derived from the KJV.
And authors, artists, filmmakers, and songwriters continue to draw heavily from it more than 400 years after its debut — from John Milton and Herman Melville to Led Zeppelin and Darren Aronofsky.
Common Terms and Phrases from the KJV
Here is a small sampling of terms and phrases first used in the KJV, and the chapter and verse where they are found:
Eventually it became necessary to take the next step in Bible translation. By the late 1800s, language had changed considerably, and there had been many new discoveries improving our knowledge of the original Hebrew and Greek texts.
As the archaic language of the KJV fell increasingly out of fashion and the Bible became more challenging for everyday readers to understand, a movement grew to create new translations in modern vernacular — just as it had during the Reformation. In addition, improved scholarship of the languages and histories of the Old and New Testament eras helped reveal some questionable translations, such as all the mentions of “unicorns” (Num. 23:22, Is. 34:7) and “giants” (Gen. 6:4).
Even so, translators found it impossible to fully step outside of King James’ shadow — especially for passages like the Lord’s Prayer and Psalm 23 that had been so thoroughly committed to memory.
Beginning with the Revised Version, American Standard Version, and especially Revised Standard Version (1952), Bible translators creating new versions have had to balance fidelity to that cultural memory with accuracy to the original text. As time has gone on and we are increasingly aware of the inaccuracies and limitations of the KJV, they have been able to gradually expand beyond its paradigm — but it remains the bedrock of English Bibles.
What Is the New King James Version (NKJV)?
The New King James Version (NKJV) endeavors to bridge the preferences of modern readers who appreciate the King James Bible’s traditional, majestic style but desire a more readable, contemporary language.
Translation Philosophy and Process
The NKJV was commissioned in 1975 by Thomas Nelson Publishers, finalized in 1979, and published in 1982. A 130-person team of Greek, Hebrew, and English scholars, editors, church leaders, and Christian laity sought to preserve the accuracy and poetry of the King James Version, but in a language that the everyday person could understand.
They worked from the same texts that the original KJV translators had used, while also comparing them with more recent findings in order to stay true to both the KJV translation and the original texts themselves.
One of the primary goals of the NKJV was to update the archaic language of the King James Bible. Words like “thee,” “thou,” and “hast” were replaced with modern equivalents like “you” and “have.” This change makes the NKJV more accessible to contemporary readers without sacrificing the poetic quality of the text.
Comparison with the KJV
The King James Bible is renowned for its majestic language, but its Elizabethan English can be challenging for modern readers. The NKJV retains the poetic essence of the KJV while updating the language for better readability. This balance makes the NKJV an excellent choice for those who appreciate the traditional feel but find the KJV’s language cumbersome.
Here are a few comparisons to give you an idea of the way the NKJV updates the original translation while also staying true to its form:
KJV And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.
NKJV The wild oxen shall come down with them, And the young bulls with the mighty bulls; Their land shall be soaked with blood, And their dust saturated with fatness.
KJV Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
NKJV “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.”
KJV Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
NKJV Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.
It’s no exaggeration to say that the King James Bible is the defining text of our culture. Though it wasn’t the first English translation of the Bible, it was by far the most widespread, enjoying almost universal application for centuries across the English-speaking world. It provided the foundation for many of our cultural institutions and profoundly influenced our language, literature, ethics, legal systems, and more.
Today the KJV no longer holds such exclusive command. There are many excellent Bible translations on the market, each with their own strengths, styles, and potential pitfalls. The beautiful, poetic language of the KJV is also what can make it challenging and open to misunderstanding from modern readers. Today, many readers prefer a more accessible translation such as the NIV, NRSV, ESV — or the KJV’s direct successor, the NKJV.
Still, there’s no substitute for the towering majesty and cultural importance of the KJV, and there likely never will be.
Want to get to know the KJV better? Bible Gateway Plus includes comprehensive resources such as the King James Study Bible, Zondervan KJV Commentary, and a wealth of other study Bible and resources — all for just a few dollars a month. Sign up for a free trial today!
![Look at the Book: 1 Chronicles [Infographic]](https://i0.wp.com/staticblog.bgcdn.com/learn/wp-content/uploads/2024/08/15164739/1-chronicles-look.png?fit=696%2C414&ssl=1 "Look at the Book: 1 Chronicles [Infographic]")
![Look at the Book: 2 Kings [Infographic]](https://i0.wp.com/staticblog.bgcdn.com/learn/wp-content/uploads/2024/08/15163625/2-kings-look.png?fit=595%2C367&ssl=1 "Look at the Book: 2 Kings [Infographic]")
